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Why is striking a Jew's jaw specifically compared to striking HaKadosh Baruch Hu? The gemara (גמרא) reveals that speech is the expression of our unique status as God's children, not merely His creations. Verbal abuse therefore represents the most devastating assault on a person's tzelem Elokim.
This shiur examines a Chazal stating that whoever strikes a Jew on the jaw is like striking HaKadosh Baruch Hu on the jaw. Rabbi Zweig begins by questioning why the gemara (גמרא) specifies the jaw rather than any physical assault, and why this principle applies specifically to Jews when all humans possess tzelem Elokim. Drawing from Avos 3:4, he establishes a fundamental distinction: while all people are precious as God's creations (tzelem Elokim), Jews are uniquely precious as God's children (banim). This difference explains why striking a Jew is considered a personal affront to God - attacking someone's child is fundamentally different from damaging their handiwork. The focus on the jaw reveals a deeper insight about the nature of tzelem Elokim. The jaw represents the organ of speech, which is the primary expression of the divine image in man. Rabbi Zweig cites the Gra's teaching that the essence of Torah (תורה) learning requires articulation (dibur), making speech central to spiritual development. The connection between wisdom and the beard (zaken meaning both 'elder' and 'wise one') further emphasizes how the facial area represents the seat of human chochma.
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Chazal on striking a Jew
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